What Would Stephen Say? (Acts 6:8-15; Acts 7)

Now Stephen, a man full of God’s grace and power, performed great wonders and signs among the people.  Opposition arose, however, from members of the Synagogue of the Freedmen[1] (as it was called)—Jews of Cyrene and Alexandria as well as the provinces of Cilicia and Asia—who began to argue with Stephen. 

But they could not stand up against the wisdom the Spirit gave him as he spoke Then they secretly persuaded some men to say, “We have heard Stephen speak blasphemous words against Moses and against God.”

So they stirred up the people and the elders and the teachers of the law. They seized Stephen and brought him before the Sanhedrin. They produced false witnesses, who testified, “This fellow never stops speaking against this holy place and against the law. 

 For we have heard him say that this Jesus of Nazareth will destroy this place and change the customs Moses handed down to us.”  All who were sitting in the Sanhedrin looked intently at Stephen, and they saw that his face was like the face of an angel.

Then the high priest asked Stephen, “Are these charges true?”

I am not going to read his speech today for the sake of time, but I encourage you to do so. Stephen's speech in Acts 7 (verses 1-50) responds to these accusations by recounting Jewish history in a way that highlights a recurring cycle.

Rejection of God's Messengers: A major recurring element is the people's rejection of God's appointed leaders, specifically Moses, who was rejected in the wilderness (Acts 7:27-29, 35). His final point is that they are doing that yet again with Jesus – and Stephen.

God's Presence Beyond Sacred Spaces: He shows that God was active and faithful before the Temple, the Law, or even the land of Israel was established (Acts 7:2-16). Abraham hears God in Mesopotamia (outside the Holy Land), Joseph thrives in Egypt, and Moses encounters God at the burning bush in the wilderness (vv. 2-4, 9-10, 30-34).

The Temple. The temple is critiqued as a human-made house that can't contain God (vv. 44-50, quoting Isaiah 66:1-2). This hints that the Temple system has become an idol, a substitute for living faith and obedience.

Israel's Consistent Unfaithfulness: Despite receiving the "living words" through angels, the ancestors resist, persecute prophets, and fail to obey. Terms like "stiff-necked" (from Exodus 32:9, after the golden calf) and "uncircumcised hearts" (from Deuteronomy 10:16 and Jeremiah 9:26), emphasize their pattern of resisting the Holy Spirit.

He finishes with this:

“You stiff-necked people! Your hearts and ears are still uncircumcised. You are just like your ancestors: You always resist the Holy Spirit!Was there ever a prophet your ancestors did not persecute? They even killed those who predicted the coming of the Righteous One. And now you have betrayed and murdered him -  you who have received the law that was given through angels but have not obeyed it.” (51-53)

This highlights their hypocrisy: they cherish the Law but have completely failed at the core ethical demands of the Law. They are repeating the same pattern of resistance to God’s chosen deliverers and to His Spirit. They prove Stephen’s point immediately by killing him.

# # # # #

I did some research on what the prophets they rejected had to say. I think it’s really important that we learn from our spiritual history. This is going to become a two part series.

• The Old Testament prophets condemned behaviors that broke covenant. That’s going to be our focus today.

• The New Testament apostles will follow in their history but confront behaviors that betray Christ. That will be next week.

So today we are going to let the Old Testament prophets speak to us by looking at 8 primary themes to which they kept returning. We don’t want to reject timeless principles God has given his people that will define what covenant community does and does not look like.

1. Idolatry and Syncretism

What they did: Worshiped other gods, idols, or wealth instead of Yahweh. They sought security in alliances with nations like Egypt or Assyria rather than trusting God. Isaiah (e.g., Isa 30:1–5, 31:1–3) and Jeremiah (e.g., Jer 2:18, 37:5–10) emphasize this, as does Hosea (e.g., Hos 7:11). “Ephraim mixes himself with the nations.” (Hosea 7:8) “Woe to those who go down to Egypt for help.” (Isaiah 31:1)
What God called them to: Exclusive covenant loyalty and wholehearted devotion unmixed with other gods, nations, or things (Deuteronomy 6:4–5; Joshua 24:14–15; 1 Samuel 12:24; Matthew 22:37)

2. Injustice and Oppression of the Vulnerable

What they did: Exploited the poor, widows, orphans, and foreigners; bribed the courts; and favored the rich. “Woe to those who make unjust laws…” (Isaiah 10:1–2) Amos is particularly focused on this (e.g., Amos 2:6–7, 5:11–12), as is Micah (e.g., Mic 2:1–2, 3:1–3), Isaiah (e.g., Isa 1:17, 3:14–15) and Jeremiah (e.g., Jer 7:5–7).
What God called them to: Basically, defending the defenseless and giving voice to the voiceless (Isaiah 1:17; Micah 6:8; Zechariah 7:9; Matthew 5:6–7; Luke 4:18).

3. Covenant Betrayal and Unfaithfulness

What they did: This includes neglecting commandments, Sabbaths, and festivals. Jeremiah (e.g., Jer 11:1–8), Ezekiel (e.g., Eze 20:10–26), and Hosea (e.g., Hos 8:1) emphasize this. “There is no faithfulness or steadfast love… only swearing, lying, murder, stealing, and adultery.”  (Hosea 4:1–2)
What God called them to: Faithful love and truth-filled integrity (Deuteronomy 7:9; Hosea 2:19–20; Matthew 19:6; 2 Timothy 2:13).

4. Religious Hypocrisy and Empty Ritual

What they did: They performed sacrifices, fasts, and feasts while ignoring justice and mercy. “I desire mercy, not sacrifice.” (Hosea 6:6) “Stop bringing meaningless offerings…” (Isaiah 1:13–17).  See also Jeremiah (e.g., Jer 6:20), Amos (e.g., Amos 5:21–24), and Micah (e.g., Mic 6:6–8).
What God called them to: Authentic worship emerging from righteous integrity (Psalm 51:16–17; Amos 5:21–24; Micah 6:6–8; John 4:23–24).

5. Corrupt Leadership — Political, Priestly, Prophetic

What they did: Jeremiah (e.g., Jer 23:1–2), Ezekiel (e.g., Eze 34:1–10), and Micah (e.g., Mic 3:5–11) devote significant space to condemning shepherds who exploit or mislead. “Woe to the shepherds who destroy and scatter the sheep.” (Jeremiah 23:1) Leaders enriched themselves, priests profaned the temple, false prophets flattered for gain. “Her leaders judge for a bribe… her prophets tell fortunes for money.” (Micah 3:11)  
What God called them to: Humble servant leadership that speaks truth while reflecting God’s heart (Ezekiel 34:2–4, 15–16; Jeremiah 3:15; John 13:14–15; 1 Peter 5:2–3).

6. Pride and Arrogance

What they did: Israel’s pride and self-reliance, often linked to prosperity or false security, are rebuked in books like Isaiah (e.g., Isa 2:11–17), Amos (e.g., Amos 6:1–8), and Zephaniah (e.g., Zeph 3:11). They boasted in strength, wealth, and status; they rejected correction. “Though you soar like the eagle… from there I will bring you down.” (Obadiah 4) “Woe to those wise in their own eyes.” (Isaiah 5:2)
What God called them to: Humility, dependence, and repentance (Proverbs 3:34; Micah 6:8; Isaiah 57:15; Philippians 2:3–8).

7. Refusing to Repent or Listen to Correction

What they did: The prophets lament Israel’s refusal to repent despite warnings. This is explicit in Jeremiah (e.g., Jer 5:3, 8:4–7), Ezekiel (e.g., Eze 3:7), and Zechariah (e.g., Zech 7:11–12) They rejected warnings, hardened hearts, and silenced God’s messengers. “They made their hearts as hard as flint.”  (Zechariah 7:12)  “You always resist the Holy Spirit.” (Acts 7:51)

What God called them to: Soft hearts and a repentant readiness to return to God (Ezekiel 18:30–32; Joel 2:12–13; Matthew 11:28–30; Luke 15:20–24).

8. Greed and Materialism

What they did: Hoarded wealth, seized land, crushed the poor. “Woe to those who join house to house.” (Isaiah 5:8) “They covet fields and seize them.” (Micah 2:2)

What God called them to: Generosity and contentment (Deuteronomy 15:7–11; Proverbs 19:17; Luke 12:33–34; 1 Timothy 6:6–10, 17–19).

*****

Stephen’s audience was convinced that they cherished Moses, the Law and the Temple in a way that pleased God. And in principle, their reverence was something that pleased God!! The Law and the Temple played a huge role in understanding who God was, how God intended to interact with humanity,  and what God called them to do. Reverence for these things was a good thing! 

But….they missed the point. They neglected their hearts. They justified their ungodly attitudes. Their motivations became tainted, and eventually the expression of their worship became evil rather than good. #killingJesus

So keep in mind that Stephen wasn’t saying their respect for these things were wrong in principle. He wasn’t trying to stop them from a proper honoring of Moses, the Law and the Temple. They were just wrong either in motivations or in practice. Their observance had stopped being life-giving; now it was robbing people of life. Literally, in the case of Stephen.

This got me thinking. If Stephen were with us today, I wonder what kind of speech he would give to church leaders? What would it sound like to say, “Look! You are not listening to the prophets!!!”

So I am going to offer something Stephen might say to us today. I’m going to do it as a conversation between a (national) Modern Church Leader (MCL)  representing the American church, and Stephen. Think of it as the MCL responding after Stephen’s speech and defening themselves. I hope to do three things

1.  Offer a MCL position about things that are good in principle.

2.  Echo Stephen’s challenge to assess our hearts, our motivation.

3.  Offer an opportunity to ask ourselves if our practice is forming a church community in line with the vision of the Prophets.

Once again, it’s not the position that will be inherently bad. It’s how our sin nature can take something that is good in principle and turn it into something bad in motivation or practice. 

A prophetic voice is supposed to be jarring and even unsettling. I hope to participate fully in that tradition. If I have prepared this right, all of you will be uncomfortable at some point as I have been this week. I think that, at some point in my life, I have probably found myself in all of the categories I am about to offer. I invite you to be uncomfortable with me this morning as we all try to take seriously the kind of discipleship to which God has called us.

In the process, we will use that uncomfortableness to point toward the beauty of what could be in a kingdom community centered around the heart of God for the world.

MCL: We’ve been blessed! Our church is thriving! Three campuses, a broadcast network, thousands tuning in online. We’re showing the world what excellence for God looks like!

Stephen: Spreading the gospel aligns with the Great Commission, so well done. Growth like that can be a sign you are doing church well. Just remember that God does not dwell in houses made by hands (Acts 7:48–50), so be careful not to automatically equate square footage or screen time with success. Growth is empty if it doesn’t reflect Christ’s compassion and love. Imagine a church culture where success is not counted in buildings or clicks, but in hearts transformed and lives shared, as the early believers did (Acts 4:32–35).

MCL: We’ve got influence! We pray with leaders, advise policymakers, and shape culture for Jesus. When it comes to promoting biblical values, we’re making a difference from the top down with laws and policies.

Stephen: When the church is salt and light, that’s beautiful, and it’s needed in all places. But remember the prophets who said, “Woe to those who go down to Egypt for help” (Isaiah 31:1), when Israel trusted in worldly alliances. Might you sometimes be tempted to feast at tables of influence rather than tables of those in need? You must guard your heart, lest your political alliances make you blind to systems that harm the vulnerable. Imagine a church culture where influence flows not from proximity to power, but from lifting the lowly, uniting all sides to serve the “least”.

MCL: We are promoting biblical values from the bottom up: marching for justice, raising our voices for the voiceless, and deconstructing toxic systems of oppression in our communities.

Stephen: “Let justice roll down like waters” (Amos 5:24). Your passion for justice reflects God’s own heart. But even as you pursue justice, keep in step with the Spirit (Acts 7:51). Even well-intentioned movements for justice can lose their way.  You risk this when you denounce the sins of the systems but overlook the sins of the soul. The prophets called for repentance alongside justice (Joel 2:12–13), because justice without holiness breeds new injustices. Imagine a church culture where justice and righteousness meet at the cross, where every cause for which you march leads to reconciliation with God and each other.

MCL: We must join the culture wars, fight for what’s right and defend our way of life from the decay around us! We’re standing for our nation’s moral foundation - keeping God in schools, in government, in every institution – so that secularism doesn’t crush us.”

Stephen: The gospel in every sphere is a worthy aim. Just remember how easy it is for compromise to creep in, to let noble ends justify ignoble means. You might bless blistering partisan battles and call them righteous, or use intimidation rather than invitation to further the kingdom, or force your faith into spaces instead of living in such a way that makes others want to join. Imagine a church culture where Jesus’ kingdom grows not through winning debates and “owning” the other side, but through love that shares tables with those who disagree.

MCL: In our church, everyone belongs. No shame, no judgment, no majoring on whatever sin you bring to the table. We just offer love.

Stephen: It is good that all are welcome at a loving table. God’s grace is wide and deep. But don’t forget that the table still belongs to a King. You’ve rightly thrown out harsh judgment that brings shame, but don’t forget that godly sorrow brings a repentance that restores the broken to God (Joel 2:12–13). Jesus is called the Great Physician because He plans to heal people. Imagine a church culture where all are welcomed to a table where the King heals the broken we have already embraced, leading them with truth and grace into transformation.

MCL: We speak loudly in culture for traditional values—strong families, biblical morality, and the historical church stance on sexuality.

Stephen: Faithfulness in family and sexuality absolutely matters deeply to God too. Just don't forget the log in your own eye. There is a reason that “judgment begins in the house of God.” (1 Peter 4:17): too often, “Your faithfulness is like a morning mist” (Hosea 6:4). Without humble, faithful adherence to biblical morality yourselves, your voice will carry no weight with those who need to hear it. Imagine a church culture that beckons to the surrounding culture because biblical morality is consistently modeled in humble obedience, reflecting God’s covenant purity in every aspect of our lives.

MCL: We’ve been blessed! Our people give generously. Our budget is growing. We’re building really beautiful churches for God’s glory.

Stephen: That sounds like a wonderful congregation responding to God’s call to generosity. Just don’t get complacent: "Woe to those who are at ease in Zion" (Amos 6:1) if the outstretched hands of the needy are ignored. “Woe to those who join house to house and field to field!” (Isaiah 5:8) when suffering people lack houses and fields. Be sure you are not expanding your barns while Lazarus sits at your gate unseen. Imagine a church culture where generosity empties hands to serve the poor, building God’s kingdom in hearts before expanding the spaces.

MCL: We’re not like those churches that put so much money into all the bells and whistles. We’ve embraced a simple lifestyle of “fasting” from materialism and practice self-denial in everything!

Stephen: Fasting and self-denial are good spiritual practices, but it’s the Pharisee who prays, “I thank You, Lord, that I am not like them.”  Don’t let your simplicity become your idol. Don’t turn rejection of excess into a self-righteousness built from contempt. Imagine a church culture where simplicity means we are using excessive resources to spread Christ’s love through sincerely and humbly sharing our provision with others as God calls us to.

MCL: We’re training bold leaders—people who speak with authority and even brashness! We tell it like it is! We will own them (liberals or conservatives).

Stephen: Boldness can be a wonderful gift, but don’t resist God’s Spirit through pride (Acts 7:51).Micah once said, “Her prophets tell fortunes for money” – which sounds a lot like viral “gotcha” moments that generate applause and revenue by publicly embarrassing people. A boldness for truth is a gift only when guided by humility and grace. Imagine a church culture where leaders wield a towel and basin first for those to whom they speak truth, with the kind of grace and love that draws even enemies to Christ.

MCL: We’re nothing like those Christians. They’ve lost their way.

Stephen: That’s what every side has said in every generation. Probably some of them were right. But be careful - the desire to be right can build its own golden calf. The prophets warned that some ended up “worshipping the work of their own hands” (Isaiah 2:8) and, “They made their hearts as hard as flint” (Zechariah 7:12). It’s possible to hold the best doctrine possible and still have a poisoned heart. The ground at the cross doesn’t tilt toward your side. Imagine a church where we hold conviction and compassion together, where we kneel together before we speak, and where truth never costs us kindness

* * * *

Pastor:
God of Abraham, Isaac, and Jacob: you have spoken through prophets, apostles, and your Son. You have called your people to truth, justice, mercy, and humble faith.

People:
Forgive us, Lord, for the ways we have resisted your Spirit. Turn our hearts again to you.

Pastor:
When our worship or preaching becomes performance, our wealth or our frugality becomes a point of pride, and we compromise a message of holiness with acts that are unholy.

People:
Have mercy, Lord. Create in us clean hearts, and renew a right spirit within us.

Pastor:
When we harden our hearts against correction, or despise true instruction that challenges what we have believed to be righteous in thought or deed,

People:
Break our hearts of stone. Give us hearts of flesh that beat with your love.

Pastor:
When we forget the poor, ignore the broken, or justify the systems that oppress, endanger or dishonor image bearers of God…

People:
Open our eyes, Lord. Show us how to participate as your justice rolls down like waters, and your righteousness like a mighty stream.

All:
Renew your Church, O God. Cleanse us from idols, remove unrighteousness, and renew a purified witness. May your Kingdom come, your will be done, on earth as it is in heaven. Amen.

[1] Hellenistic Jews who had been freed from slavery.

An Unexpected Time To Rejoice (Acts 5:17-42)

Then the high priest and all his associates, who were members of the party of the Sadducees, were filled with jealousy.[1] They arrested the apostles [2]and put them in the public jail.[3] But during the night an angel of the Lord opened the doors of the jail and brought them out.“Go, stand in the temple courts,” he said, “and tell the people all about this new life.”

 At daybreak they entered the temple courts, as they had been told, and began to teach the people.When the high priest and his associates arrived, they called together the Sanhedrin—the full assembly of the elders of Israel—and sent to the jail for the apostles.

But on arriving at the jail, the officers did not find them there. So they went back and reported,“We found the jail securely locked, with the guards standing at the doors; but when we opened them, we found no one inside.”

This is the first of three “jail break” miracles recorded in Acts. Add this to the “signs and wonders” that people can see, proving that God as revealed in Jesus is, indeed, God. Just like Jesus healed a lame man – something people could see - to show that he could forgive sins – which they couldn’t see - God frees the apostles – something people can see – to prove he can free them from the chains of sin.

On hearing this report, the captain of the temple guard and the chief priests were at a loss, wondering what this might lead to. Then someone came and said, “Look! The men you put in jail are standing in the temple courts teaching the people.” At that, the captain went with his officers and brought the apostles. They did not use force, because they feared that the people would stone them.[4]

Another great example of “enjoying the favor of all the people” (Acts 2) in contrast to the religious authorities. So far, this is the pattern in the early church. That’s going to change before long, and we will discuss why when we get there.

The apostles were brought in and made to appear before the Sanhedrin to be questioned by the high priest.“We gave you strict orders not to teach in this name,” he said. “Yet you have filled Jerusalem with your teaching and are determined to make us guilty of this man’s [5] blood.”[6]

Peter and the other apostles replied: “We must obey God rather than human beings!  The God of our ancestors raised Jesus from the dead—whom you killed by hanging him on a cross.  God exalted him to his own right hand[7] as Prince and Savior that he might bring Israel to repentance and forgive their sins. We are witnesses of these things, and so is the Holy Spirit, whom God has given to those who obey him.”[8]

When they heard this, they were furious (gnashed their teeth) and wanted to put them to death. But a Pharisee named Gamaliel ,a teacher of the law, who was honored by all the people, stood up in the Sanhedrin and ordered that the men be put outside for a little while.

He referenced some incidents in Jewish history, then said,

Therefore, in the present case I advise you: Leave these men alone! Let them go! For if their purpose or activity is of human origin, it will fail. But if it is from God, you will not be able to stop these men; you will only find yourselves fighting against God.” His speech persuaded them. They called the apostles in and had them flogged.

Then they ordered them not to speak in the name of Jesus, and let them go. The apostles left the Sanhedrin, rejoicing because they had been counted worthy of suffering disgrace for the Name.[9]  Day after day, in the temple courts and from house to house, they never stopped teaching and proclaiming the good news that Jesus is the Messiah.

* * * * *

What happened to them is the same dynamic that followers of Jesus have faced throughout history: when our faith meets resistance, how will we respond?

In the wake of Charlie Kirk’s death, Christians have had very different opinions about how to understand what happened. Was he persecuted for his faith, or was he a person of faith who was killed? Was he a martyr, or simply a victim of evil?

Whatever your opinion, no doubt his death has pushed the conversation about persecution and martyrdom to the forefront. And since that is exactly where our text takes us today, I want us to focus on the deeper and timeless issue: whatever the situation, how does Jesus call us to respond when we suffer for his name?

Let’s start with a simple definition. Persecution: when harm/damage is done to us because of our faith. We are going to see the apostles take on a ton of damage in the book of Acts. Most of them will eventually be killed as martyrs.

And yet we see in today’s passage that they leave this situation not in bitterness, not plotting revenge, not wallowing in hate or self-pity, but actually rejoicing in the honor of participating in this suffering of Jesus.

Why is it a privilege to participate in the suffering of Jesus? If anyone could speak with authority about suffering for Christ, it was Paul. His own story mirrors and amplifies what began in Acts 5. Paul said suffering for Jesus was one way to get to know Jesus better.

“I want to know Christ—yes, to know the power of his resurrection and participation in his sufferings, becoming like him in his death, and so, somehow, attaining to the resurrection from the dead.” (Philippians 3:10-11)

Based on that, I’d say he and Jesus got pretty close. Once, when he was making the point that if people wanted to play a “religious credentials” game he would win, he offered a window into his life.

Are they servants of Christ? I am a better one — I am talking like a madman — with far greater labors, far more imprisonments, with countless beatings, and often near death. Five times I received at the hands of the Jews the forty lashes less one. Three times I was beaten with rods. Once I was stoned.

Three times I was shipwrecked; a night and a day I was adrift at sea; on frequent journeys, in danger from rivers, danger from robbers, danger from my own people, danger from Gentiles, danger in the city, danger in the wilderness, danger at sea, danger from false brothers;in toil and hardship, through many a sleepless night, in hunger and thirst, often without food, in cold and exposure. (2 Corinthians 11)

He called this "light and momentary affliction" that is producing an "eternal weight of glory" (2 Corinthians 4:17). He will tell the Christians in Philippi,

“For it has been granted to you on behalf of Christ not only to believe in him, but also to suffer for him…” (Philippians 1)

It was granted to them. It was charizomai: a gift; a favor; an act of grace. Peter – who got beaten with 39 lashes in today’s story – had a lot to say about this gift in 1 Peter. Here are two of many sections in that book.

For what credit is it if, when you sin and are beaten for it, you endure? But if when you do good and suffer for it you endure, this is a gracious thing in the sight of God. For to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps. (1 Pet. 2:20–21)

But let none of you suffer as a murderer or a thief or an evildoer or as a meddler. Yet if anyone suffers as a Christian, let him not be ashamed, but let him glorify God… Therefore let those who suffer according to God’s will entrust their souls to a faithful Creator while doing good. (1 Pet. 4:12–19)

This doesn’t mean we should seek persecution, by the way. Paul and Jesus escaped from angry crowds; Paul used his Roman credentials to remind Rome of his Roman rights. He wrote, “As much as is possible, live at peace with all people.” (Romans 12:18)

We aren’t called to push until we are persecuted; we are called to live faithfully even if we are. And when we are, we have been shown the path to follow. From the very beginning, Christians were encouraged to see persecution as an opportunity not for retaliation and bitterness, but as a means to know Christ more deeply and as an opportunity to witness to the love of God.

• From the Didache, a Christian document written around 85 AD: “Bless those who curse you, pray for your enemies, and fast on behalf of those who persecute you… But love those who hate you, and you shall not have an enemy.”

• A few years later, Justin the Martyr said: “We who formerly hated and murdered one another now live together and share the same table. We pray for our enemies and try to win those who hate us.”

• “Above all, Christians are not allowed to correct by violence sinful wrongdoings.” Clement of Alexandria (150AD – 214AD)

• Cyprian, the Bishop of Carthage who died in 258: “None of us offers resistance when he is seized, or avenges himself for your unjust violence, although our people are numerous and plentiful…it is not lawful for us to hate, and so we please God more when we render no requital for injury…we repay your hatred with kindness.”

Their patient endurance, their refusal to hate, their joy even in death—this is what convinced the watching world that Jesus is Lord. The church exploded. There was something compelling about what the community of the early church offered, yes, but it was more than that. They were willing to die rather than turn away from Jesus. They had found something – someone - worth dying for.

There is an interesting historical fact about Christianity. With few exceptions,[10] it grows in quantity and quality during persecution, but too quickly loses the quality in times of comfort and privilege. Gene Edward Veith, former editor at WORLD magazine, notes:

“One of the greatest paradoxes in Christian history is that the church is most pure in times of cultural hostility. When things are easy and good, that is when the church most often goes astray… When the church seems to be enjoying its greatest earthly success, then it is weakest. Conversely, when the church encounters hardship, persecution, and suffering… then it is closest to its crucified Lord, then there are fewer hypocrites and nominal believers among its members, and then the faith of Christians burns most intensely. 2”

If you were here while we went through the Gospels, you already saw the corrosive effect of power and privilege in the Sadducees. It’s going to become obvious far too quickly in church history.

When Constantine legalized Christianity and ended their persecution in the 300s, it was a wonderful relief. The church had been growing in spite of persecution, but now they could grow freely, in the open. Constantine offered a lot to like. He ended crucifixion and the gladiatorial arena. He gave state money to churches. He made Sunday a holiday. He stopped infanticide.

But along with these blessings came a danger: cultural Christianity. When the cost of following Christ dropped, so did the church’s purity.”

• Church growth now contained a lot of people who saw the social advantage of being Christian. One could move up in Rome by moving up in the church.

• Before too long, the church started defending people and things in the Roman government that they used to prophetically call out.

• Pagan rituals started sneaking into the church.[11]

• In a discouragingly short time, Christians were persecuting others like they had once been persecuted.

When it stops being culturally hard to be a follower of Jesus - when it starts to be to our cultural advantage to be Christian – historically, that has always presented a danger of compromise and corruption in the church.  But when the cost of being a child of God is high, a purified church filled with love and hope shines like a city on a hill into a world dark with hate and despair.

I have 3 snapshots for how modern followers of Jesus have responded to horrific violence they experienced because they were people of God just so we can watch God’s intended path unfold.

First: Corrie Ten Boom (concentration camp survivor) often spoke to audiences about the gospel and of the importance of Jesus’ forgiveness and grace. One night, a former guard approached her after one of here presentations. He had experienced God’s forgiveness, but he had a different question. He held out his hand and said, “Will you forgive me?” In Corrie’s own words:

“And I stood there  - I whose sins had every day to be forgiven  - and could not. Betsie had died in that place - could he erase her slow terrible death simply for the asking? It could not have been many seconds that he stood there, hand held out, but to me it seemed hours as I wrestled with the most difficult thing I had ever had to do.

For I had to do it  - I knew that. The message that God forgives has a prior condition: that we forgive those who have injured us. "If you do not forgive men their trespasses," Jesus says, "neither will your Father in heaven forgive your trespasses…."

And still I stood there with the coldness clutching my heart. But forgiveness is not an emotion  - I knew that too. Forgiveness is an act of the will, and the will can function regardless of the temperature of the heart. "Jesus, help me!" I prayed silently. "I can lift my hand, I can do that much. You supply the feeling."

And so woodenly, mechanically, I thrust my hand into the one stretched out to me. And as I did, an incredible thing took place. The current started in my shoulder, raced down my arm, sprang into our joined hands. And then this healing warmth seemed to flood my whole being, bringing tears to my eyes.

"I forgive you, brother!" I cried. "With all my heart!" For a long moment we grasped each other's hands, the former guard and the former prisoner. I had never known God's love so intensely as I did then.

Second: Steve Saint, son of martyred missionary Nate Saint, was later baptized by his father’s killer, who had become a follower of Jesus. And then, his father’s killer became his surrogate father (and grandfather to his children). Eventually, they traveled the world talking about the power of God’s redemption. You can find videos online.

Third: In Nigeria, right now, extreme persecution by Boko Haram has included mass murder as well as destruction of church buildings, houses, and businesses. People who studied this found that the Christians who responded with forgiveness, prayer, and steadfast faith saw their witness grow stronger, while those who retaliated in anger saw the gospel’s influence shrink. One Nigerian pastor put it this way: “When we sang hymns as they destroyed our homes, our neighbors saw that Christ was real.” [12]

* * * * *

When Christians face persecution for loving and living for Jesus, what is the proper response?

When others urge vengeance, the forgiveness that God’s people offer should be inexplicable to the world.

While we watch fear and anger rise, the hope and peace that Jesus gives us should astonish all those who see us.

When the language of dehumanizing hate permeates the conversation, our words should unrelentingly remind the world of the dignity and value of all imago dei – even those who hurt and persecute.

When we hear the clamor for the destruction of our enemies, we surpass the noise with our prayers for the repentance, salvation, and new life in Christ for our enemies, believing the Holy Spirit’s restoration is available to all people.

This is the heart of Christian witness.

This is how the gospel has spread across centuries.

So let us be a people who—whether in ease or hardship, privilege or persecution—never stop proclaiming that Jesus is the Messiah, to the glory of God.

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[1] “Caiaphas and other members of the leading aristocratic priestly families were Sadducees. They had theological as well as political (cf. 4:10) reasons for wanting the movement stopped.. the popularity of Jesus’ movement is growing, risking the Jerusalem elite’s dishonor. “(NIV Cultural Backgrounds Study Bible)

[2] Commentaries suggest it was all 120 of the apostles.

[3] Not the Sanhedrin’s jail, into which they were put in Chapter 4. It’s escalating.

[4] “This says something about the early Christians' response to Jesus' example of nonviolence and nonretaliation during his own arrest (cf. Mk 14:43-50), for they might have begun a riot and thus extricated themselves.” (Expositor’s Bible Commentary)

[5] “Their hardened attitude is manifest in their… spitting out the epithet "this man" when they had to refer directly to him.” (Expositor’s Bible Commentary)

[6] “Those responsible for murder were “guilty” of the person’s “blood” (Dt 21:7 – 8; 2Sa 21:1; Eze 22:4). Such behavior brought judgment on the land unless the murderers were punished. The apostolic preaching thus threatens the political security of the elite.” (NIV Cultural Backgrounds Study Bible)

[7] “This declaration would be understood by the Sanhedrin as a reference to the Resurrection. Such an exaltation by God would make this resurrected Jesus equal with God (cf. John 5:18; 10:33).” (ESV Reformation Study Bible)

[8] “For to give repentance to Israel, and forgiveness of sins] Thus offering the way of salvation to all those who were ready to accept it. These words to a Jew would have great significance, for they had a saying (T. B. Sanhedrin 113 a) that salvation was one of the things which God kept in His own power. If Christ then was to bestow this gift on Israel He must be owned by them as God.” (Cambridge Bible For Schools And Colleges)

[9] “Jesus’ disciples rejoice specifically because of the reason why they suffer (Lk 6:23). Jewish tradition praised suffering for “the Name,” meaning that of God; here, however, the name is that of Jesus (cf. Lk 6:22).” (NIV Cultural Backgrounds Study Bible) “ To rejoice in persecution, and triumph in the midst of pain, shame, disgrace, and various threatened deaths, is the privilege of the New Testament.” (Adam Clarke)

[10] There are exceptions to this. Sometimes, the church dies out because everybody gets killed, literally. But I am not aware of any exceptions to the corollary. I have yet to find out of an example where a pure and holy church institution genuinely flourishes in righteous holiness in places of comfort, power and privilege.

[11] https://wearefaith.org/blog/constantines-influence-on-the-church/

[12] (https://place.asburyseminary.edu/cgi/viewcontent.cgi?article=2492&context=ecommonsatsdissertations)